English
The four actions of dissolving into consciousness are accomplished by the transformation of location. The action of transferring consciousness into space is accomplished by transferring the support. The two, cause and condition, transfer downwards; the two, wind and mind, transfer upwards. The action of space dissolving into clear light is accomplished by the movement of wind. The action of clear light dissolving into union is accomplished by the purification of the mind's defilements, through the self-illumination of awareness. The action of union dissolving into non-duality is accomplished by the exhaustion of the basis of wind and mind, thereby attaining Buddhahood like a child dissolving into its mother. The exhaustion of the elemental actions is a state of disturbance. When the end of actions is exhausted, at the time when the beginning of the twelve links arises, the virtuous deeds of the body are not accomplished, and there is scattering. In the solidified places of earth, fire and wind cannot accomplish the actions of pacification and increase. In the swirling and scattering places of water and wind, earth and fire cannot accomplish virtuous deeds. 'Circling' means that in the balanced places of earth and water, wind and fire cannot accomplish actions. 'Inverted' means that in the scattering places of wind and fire, the actions of water and earth cannot be accomplished. 'Inclined' means that in the scattering places of water and earth, the actions of fire and wind cannot be accomplished. 'Contact' means that in the solidified places of earth and fire, the actions of water and wind cannot be accomplished. 'Violent' means that in the scattering places of wind and fire, earth and water cannot be accomplished. 'Weak' means that in the solidified places of water, the equality of fire cannot be accomplished. 'Hostile' means that in the scattering places of wind, the solidification of fire cannot be accomplished. 'Executioner' means that in the scattering places of wind, the equality of earth cannot be accomplished. 'Friends' means that in the solidified places of fire, the equality of water cannot be accomplished. Thus, when each of the elements calculates the categories of actions, abandon those that cannot be accomplished, and entrust yourself to the remainder that can be accomplished. Outwardly, the forms of the elements earth, water, fire, and wind are: earth is a square སྃ (Tibetan, Devanagari sam, Romanized Sanskrit sam, literal Chinese meaning: Sang), water is a crescent ཟླཱུྃ་ (Tibetan, Devanagari dhrūṃ, Romanized Sanskrit dhrūṃ, literal Chinese meaning: Delong), fire is a triangle གྲུྃ (Tibetan, Devanagari krūṃ, Romanized Sanskrit krūṃ, literal Chinese meaning: Gelong), wind is a semicircle ཁྃ (Tibetan, Devanagari khāṃ, Romanized Sanskrit khāṃ, literal Chinese meaning: Kang). Taking earth and so forth as the basis, the yogi should become skilled in the order of calculation according to their own situation. The solidification of water and the solidification of earth are the same for each element, and similarly, the scattering places are the same as the scattering places. Likewise, the solidification of earth and the solidification of fire are the same, and so on for all the scattering places. The solidification of fire and the solidification of wind, and so on. Thus, by the combination of the elements, the combination of male and female, and by the harmony of other yogi friends and so on, life is prolonged, power flourishes, and wealth increases.
Chinese
抓住幼苗生长的各个时期，这样做可以成就各自事业的差别。其中，首先在出生的时间，要知道在什么时间出生，以及太阳、星、星星和月亮，这样就能毫无阻碍地了解历算的轮转。这样一来，就能确定在什么时候生病，什么时候死亡。这些在讲解五行生克的时候已经说过了。因此，瑜伽士通过准确分析自己和他人的时间，必定能成就历算的轮转。以上讲述了第三个方面，即通过五行的盛衰来展示。现在是第四个方面，依靠年、月、日的顺序，展示众生的事业和太阳转移的时间。其中，月份方面，冬季第一个月，水渗入，土占据。中间月份分散，小月份平均。夏季第一个月，火渗入，中间分散，小月份平均。春季第一个月，土渗入，中间分散，小月份平均。秋季第一个月，风渗入，两个月分散，第三个月平均。这样，四种元素以三个三个的数字计算，十二个月为一年。这样，一个月有三十个昼夜为一个月。星宿方面，冬季第一个月的开始，要知道从鱼宿等开始轮流计算。这样，一个月三十天，没有二十八星宿，所以昼夜的结尾没有两份。一年有二十四个轮值日，因为不完整，所以轮流累积，使其增加。每个月以两天来增减。从那以后，计算一年的昼夜顺序，白天变长和夜晚变长的变化，一年中有两次昼夜相等的时候。也就是从冬季中间月份开始计算的一百八十天，昼夜相等。在这个时候，无论做什么善事都会大大增长。特别是如果举行秋收祭，就能成就善事。这被认为是水的力量。如果被认为是自然发生的普遍现象，从秋季的小月份开始的一百八十天也相等。从被称为秋季小月份的初一，到三三四四等各种名称，从初一到初八，夜晚变长。从那以后，白天开始增长，从那以后一百八十天的黑月
English
Grasping the times when seedlings grow, doing so can accomplish the differences in each person's activities. Among them, first, at the time of birth, one must know the time of birth, as well as the sun, planets, stars, and moon, so that one can understand the rotation of calculations without any hindrance. In this way, it is certain to know when one will get sick and when one will die. These have already been discussed in the context of explaining the generation and overcoming of the five elements. Therefore, yogis, by accurately analyzing their own and others' times, will surely accomplish the rotation of calculations. The above describes the third aspect, which is to show through the waxing and waning of the elements. Now is the fourth aspect, relying on the sequence of years, months, and days, to show the activities of beings and the time of the sun's transition. Among them, in terms of months, in the first month of winter, water seeps in, and earth occupies. The middle month is dispersed, and the small month is average. In the first month of summer, fire seeps in, the middle is dispersed, and the small month is average. In the first month of spring, earth seeps in, the middle is dispersed, and the small month is average. In the first month of autumn, wind seeps in, two months are dispersed, and the third month is average. In this way, the four elements are calculated with numbers of three each, so twelve months make a year. Thus, one month has thirty days and nights as one month. In terms of constellations, at the beginning of the first month of winter, one should know to calculate in turn starting from the Pisces constellation and so on. Thus, one month has thirty days, but there are not twenty-eight constellations, so the end of the day and night does not have two parts. One year has twenty-four rotating days, because it is incomplete, so they are accumulated in turn to make it increase. Each month increases or decreases by two days. From then on, calculating the sequence of days and nights of a year, the changes of day becoming longer and night becoming longer, there are two times in a year when day and night are equal. That is, from the middle month of winter, one hundred and eighty days are counted, and day and night are equal. At this time, whatever virtuous deeds are done will greatly increase. Especially if an autumn harvest festival is held, good deeds will be accomplished. This is considered the power of water. If it is considered a naturally occurring general phenomenon, one hundred and eighty days from the small month of autumn are also equal. From what is called the first day of the small month of autumn, to various names such as three-three and four-four, from the first to the eighth day of the waxing moon, the night becomes longer. From then on, the day begins to grow, and from then on, one hundred and eighty days of the waning moon.
Chinese
二十八日白天长。 如此使昼夜变长，以及使其变短的原因是：从四大分出阴阳两极，十二个时辰依次在昼夜中，产生长短的差别。太阳返回的时间是冬至，火散之日的时刻，也返回到火散之时。之后，夏季开始的土聚之日，在土聚之时，夏季返回。因此，智者掌握了返回的时间，就能了解善行的增减。因此，白天长的时候，大多能成就善事，夜晚长的时候不能成就，短的时候能成就。夜晚长的时候，因被不善之事分散精力而不能成就，所以，了解这两者的区别是关键。第四，讲述了依靠年月日的顺序运行的规律和太阳的转移时间。 现在，第五，依靠五行的散聚变化，讲述五行计算的解释：如此，七百二十昼夜的混合，也变成三百六十天。这些是十二个月，这就是年。地、水、火、风四种元素有聚集、分散、平衡三种状态，各有三个。一天中也有十二个时辰。从时辰的顺序来看，一年中五行散聚的运作有三百六十次，四种元素圆满时，加上十二次散聚平衡的运作。如此，了解了十二年、月份、时辰和散聚的顺序，圣者文殊菩萨认为众生计算的不同方式有三百六十种，是根据每天的计算来考虑的。这个人通过这种计算方式圆满了智慧。第五，讲述了依靠五行散聚的变化，来解释五行的计算。 现在，第六，依靠外在五行的变化，讲述世间善与不善行为的差别：对外在的虚空、风、地震动和不祥之兆等现象进行观察，从而显示善与不善的区别，这将在下面详细说明。那么，这些又是从何而来呢？是从昼夜长短变化的各种方式导致的业力变化而来。
English
The day is long on the twenty-eighth. Thus, the cause of making the days and nights long, and making them short, is: from the division of the four elements into male and female extremes, the twelve periods sequentially in the days and nights, differences in length occur. The time when the sun returns is the winter solstice, the time of the fire-scattering sun, also returns to the time of fire-scattering. Then, on the earth-gathering sun of the beginning of summer, at the time of earth-gathering, summer returns. Therefore, by the wise grasping the time of return, one will come to know the increase and decrease of virtuous actions. Therefore, during the long days, mostly good deeds are accomplished, but during the long nights, they are not accomplished; during the short days, they are accomplished. During the long nights, one is distracted by non-virtuous activities and cannot accomplish anything, so knowing the difference between these two is key. The fourth section explains the order of years, months, and days, and the times of the sun's transition. Now, the fifth section, relying on the changes of scattering and gathering of the elements, explains the calculation of the elements: Thus, with the combination of seven hundred and twenty days and nights, it also becomes three hundred and sixty days. These are twelve months, which make a year. The four elements—earth, water, fire, and wind—have three states: gathering, scattering, and equilibrium, each with three aspects. There are also twelve periods in a day. From the sequence of periods, in one year, there are three hundred and sixty operations of scattering and gathering of the elements; when the four elements are complete, add twelve operations of scattering, gathering, and equilibrium. Thus, knowing all twelve years, months, periods, and the sequence of scattering and gathering, the noble Manjushri considered the three hundred and sixty different ways of calculating sentient beings, based on calculating each day. This person has perfected wisdom through this method of calculation. The fifth section explains the calculation of the elements based on the changes of scattering and gathering of the elements. Now, the sixth section, relying on the external manifestations of the elements, explains the distinctions between virtuous and non-virtuous actions in the world: By examining external phenomena such as the sky, wind, earthquakes, and inauspicious omens, the distinctions between virtue and non-virtue are shown, which will be explained in detail below. So, where do these come from? They come from the changes in karma caused by the various ways in which days and nights become long and short.